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Hebrew and Yiddish Travel Writing1 Hebrew and Yiddish Travel Writing 1 Mikhail Kizilov Due to their active involvement in trading activity and their frequent changes of place of residence, European Jewish travellers left a number of highly impor- tant travel accounts from the Middle Ages onwards, e.g. the famous twelfth- century Jewish travellers Petahyah of Ratisbon, Travels of Rabbi Petachia of Ratisbon, who, in the latter end of the twelfth century, visited Poland, Russia, Little Tartary, the Crimea, Armenia, Assyria, Syria, the Holy Land, and Greece, trans. Dr A. Benisch (London: Longman, 1861) [Hebrew original with English trans- lation]; The itinerary of Benjamin of Tudela, ed. Elkan Adler (London, 1907). Unfortunately, east European Jews started composing travelogues compara- tively late, perhaps only from the sixteenth or seventeenth centuries. Travel ac- counts of European Jews of the early modern period usually represented itiner- aries of pilgrimages to the land of Israel (erets Yisra’el). (For a bibliography of accounts of Christian travellers to the Holy Land, see Nathan Schur, Jerusalem in pilgrims and travellers’ accounts: a thematic bibliography of Western Christian itineraries 1300–1917 (Jerusalem: Ariel, 1980).) Nevertheless, travellers often left important data on the east European countries which they had to cross on their way to Palestine. Unfortunately for our topic, most early modern Jewish travellers were from central and western Europe. From the nineteen Jewish travel accounts selected by Elkan Adler, only one (!) traveller was of east Eu- ropean origin (Jewish travellers, ed. Elkan Adler (London: George Routledge, 1930); repr. as Jewish travellers in the Middle Ages: 19 fi rsthand accounts, ed. Elkan Adler (New York: Dover, 1987)). The quantity of travels to Palestine grew signifi cantly in the eighteenth century due to the rise of the Hasidic move- ment in Polish lands. However, only a few Hasidic travellers and immigrants to erets Yisra’el described their travel experiences in writing. Most of the Jewish travelogues were composed in Hebrew, called in the Jewish tradition leshon ha-qodesh (Heb. ‘sacred language’). However, the lan- guage employed by Jewish travellers in modern times differed considerably 1 A word of thanks goes to Dr Dan Shapira (Jerusalem), Barry Walfi sh (Toronto), and Brad Sabin Hill (New York) for their help in the work on this article. The author is grateful to Szonja Rahel Komoroczy (Budapest) for her help in the work on the travel literature related to Hungarian Jewry. 230 East European Travel Writing in Europe: A Bibliography from traditional Biblical Hebrew while including a number of loan words and expressions from vernacular languages. Moreover, from this period, the trav- els of Jewish voyagers were directed not only to the Holy Land, but also to the Muslim Orient, America, Africa, Russia, and Europe, and even to travel- lers’ own countries. Travels to Europe nevertheless remained rather on the margin of Jewish travel writings, being outnumbered by travel descriptions of Palestine and the Muslim Orient. Many famous Jewish men of letters and public fi gures composed colourful descriptions of their travels in Europe and in the East (e.g. Nahman of Bratslav, Ahad ha-Am, Jacob Bachrach, Abraham Gottlober et al.). It was only from the nineteenth century, the time of Jewish Enlightenment (Haskalah), that Jewish travellers started actively using Yiddish for their accounts (nevertheless, a few important accounts had already been composed in Yiddish in the seventeenth century). Yiddish, however, remained more a language of literary travelogues rather than of trips actually taken. The importance of Yiddish as a literary language grew considerably in the twenti- eth century, and a number of travel accounts were composed in this language before the beginning of the Second World War. Reports written in Yiddish by travellers to Birobidzhan (Siberia), the capital of the Soviet Jewish Autonomy, which had been seen by many as an embodiment of Jewish longing for inde- pendence and equality, became especially signifi cant in the interwar period. (In addition to Russian, Yiddish was another widely spoken language of the area. Unfortunately, the Birobidhzan project lost its signifi cance after the war and Stalin’s anti-Jewish campaign; equally futile were attempts to organize a Jewish autonomy in the Crimea in the 1930s and after the war—the so-called Agro-Joint project.) After the annihilation of European Jewry in the fl ames of the Holocaust, travel writing in Hebrew and Yiddish in eastern Europe became almost extinct. Nevertheless, those East European Holocaust survivors who became citizens of Israel and America, often describe in writing their nostalgic post-war visits to the once-fl ourishing Jewish Europe of their forefathers. In terms of content, travel writings in Hebrew are usually full of eloquent Biblical quotations and lofty allusions combined with descriptions of everyday life, people, events, architectural monuments, towns, food, and customs. Trav- elogues in Yiddish seem to be more materialistic, written in a manner closely resembling travel accounts in other European languages. A very specifi c feature of Jewish travel accounts is their concentration mainly on internal Jewish life. Nevertheless, Jewish travellers also left much important data on the history of their Gentile surroundings. As an interesting phenomenon, one should distin- guish the travel accounts of east European Karaite (i.e. non-Talmudic) Jews, who from the seventeenth century onwards employed for literary purposes not only Hebrew, but also their Umgangssprachen, Turkic Karaimo-Qipchak and Crimean Tatar languages. (The Karaite Jews (Karaites) in Poland–Lithuania and the Crimea did not know Yiddish at all and used Hebrew and Turkic lan- guages for literary purposes.) Because of the ever-migrating lifestyle of most Jewish authors on the one hand, and the frequently-changing east European borders on the other, it is Hebrew and Yiddish Travel Writing 231 sometimes quite diffi cult to defi ne precisely the geographic affi liation of each particular traveller (e.g. Ephraim Deinard (1846–1930), who was born in Rus- sian Latvia, lived in the Crimea, Russia, Southern Ukraine, Poland, and Pales- tine, travelled throughout the world, published his Hebrew books in many of the aforementioned countries, and died in America). Therefore, their linguistic identifi cation as ‘east European Jewish travellers who wrote in Hebrew and Yiddish’ would perhaps be more relevant than any attempt to categorise travel- lers’ citizenship and nationality. Any research into travel writing in Hebrew should start from a few collec- tions of Jewish travelogues in English translations and Hebrew originals (note, however, that only some of the accounts published there were penned by the Jews from eastern Europe and about Europe): Otsar masa’ot: a collection of itin- eraries by Jewish travellers, sel. and ed. J.D. Eisenstein (New York: [n.p.], 1926; repr. Tel-Aviv: [n.p.], 1969; Hebrew); Masa’ot Erets Yisra’el, ed. Avraham Ya’ari (Tel-Aviv: Ahdut, 1946; Hebrew; repr. Tel Aviv: [n.p.], 1996); Jew- ish travellers, ed. Elkan Adler (London: George Routledge, 1930), and repr. as Jewish travellers in the Middle Ages: 19 fi rsthand accounts (New York: Dover, 1987; English). Three accounts by Karaite travellers were published by Jonas Hayyim Gurland in the fi rst volume of his Ginzei Yisra’el be-Sankt-Peterburg (Lyck: Rudolph Siebert, 1865; Hebrew). Sheluhei Erets Yisra’el by Abraham Ya’ari (Jerusalem: Yehuda, 1951) contains an extensive analysis of writings of Jewish travellers to Palestine from the earliest days until the end of the eigh- teenth century; unfortunately, the author concentrated mostly on the ‘Palestin- ian’ sections of the travel accounts. An extensive bibliography on Jewish travel writings, with excerpts from many original documents, may be found in Jacob Mann’s indispensable Texts and studies in Jewish history and literature, 2 vols (Philadelphia: Jewish Publication Society of America, 1935; Hebrew with Eng- lish intr. and extensive commentaries). Philip Miller’s study Karaite separatism in nineteenth-century Russia: Joseph Solomon Lutski’s epistle of Israel’s deliverance (Cincinnati: Hebrew Union College, 1993) analyzes a few nineteenth-century travelogues written by east European Karaite Jews. Literary travelogues in Yid- dish were analyzed by Leah Garrett in Journeys beyond the Pale: Yiddish travel writing in the modern world (Madison, WI: University of Wisconsin, 2003). However, to the best of our knowledge, there has so far been no comprehen- sive study of the travel accounts of east European Jewish travellers. BIBLIOGRAPHIC TOOLS The best reference tool for any research in the fi eld of Jewish Studies (includ- ing Jewish travel writing) is the Encyclopedia Judaica (Jerusalem: Keter, 1971; 10 vols with later supplements; English). Also very helpful are Ha-Entsiqlope- diyah ha-ivrit (Jerusalem: [n.p.], 1949–1981; 32 vols; Hebrew), the German Encyclopedia Judaica (Berlin: [n.p.], 1928–1934; 10 vols until the letter ‘M’; the series was stopped because of Hitler’s ascension to power), and the Russian Evreyskaya entsiklopediya (Russian; St Petersburg: Obshchestvo dlia nauchnykh evreiskikh izdanii izdatelstva Brokhaus-Efron, 1906–1913). Polski słownik bio- 232 East European Travel Writing in Europe: A Bibliography grafi czny (Kraków, Warsaw, and Wrocław: Polska Akademija Umiejętno√ci; Polish; started in 1935; pub. before the Second World War by Gebetner and Wolff; completed until
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